scholarly journals Om Guds datter i folkehøjskolen

1992 ◽  
Vol 43 (1) ◽  
pp. 124-129
Author(s):  
William Michelsen
Keyword(s):  
High School ◽  
100Th Anniversary ◽  
Holy Land ◽  
Christian Mysticism ◽  
Cooperative Movement ◽  
The North ◽  
Christian View ◽  
Folk High School ◽  
Byzantine Church ◽  
The Many

About God’s Daughter in the Folk High SchoolMidt i Højskolen (In the Middle of the Folk High School). An anthology published on the occasion of the 100th anniversary of the Association of Folk High Schools. Edited by Else Marie Boyhus. Gyldendal\ 1991. 269 pp.By William MichelsenThis beautiful book, introduced by the chairman of the Association, Ove Korsgaard, with a description of the development undergone by the folk high school movement since 1961, when the book »The Folk High School under Debate« was published, ends with an article by Ejvind Larsen, »The mysticism of popular democracy«, which has occasioned the present review of the book. Grundtvig’s ideas saturate the book, and it is illustrated with drawings from this century that all represent Grundtvig himself, combining to give a strong impression of the highly different ways in which this man has been perceived since his lifetime.The same is true of the many articles contained in the book, for example one by Henrik Yde about Martin Andersen Nexø and the Germany of the Weimar Republic. - There is hardly any doubt that among Grundtvig’s ideas the concept of the folk high school has been the most important in this century.However, Ejvind Larsen’s article does not deal so much with the cooperative movement or the folk high school as with those poems from Grundtvig’s late years where he speaks about .God’s daughter., and, in the final poems, about the wedding between God’s daughter and God’s Son. In a speech that he gave on his birthday in 1868 (and which is only known in the summary version that was published after that .Meeting of Friends.), he spoke about the »the Heavenly Father’s Daughter« who was to be raised in the North, »in another small holy land« - »as He raised His Son in the regions of Galilee«. Ejvind Larsen poses the question whether what Grundtvig had in mind may have been a »Wisdom«, corresponding to the »Sophia« that plays such an important role in the mysticism of the Byzantine Church, and after whom the main church in Constantinople was called. He confines himself to posing the question, and that is as it should be. For Grundtvig does not use the word or the name »Sophia« in any of the passages that he quotes from Grundtvig’s texts.According to Ejvind Larsen, Grundtvig, in his late work, comes closest to this Christian mysticism in the poem Dansk Ravnegalder (1860), which Grundtvig never had printed himself. It has been published by Holger Begtrup in Selected Works by Grundtvig, vol. X, pp. 363-484, without a commentary. Ejvind Larsen quotes some lines from it which say that metaphorically »Danish popular enlightenment« is a sister of »He who is the Light Himself«, and that it must have been created by God.The point of departure in Ejvind Larsen’s article is an emendation made by Grundtvig in 1861 in the second edition of »Scenes from Heroic Life in the North« in which the Christian Odinkar attempts unsuccessfully to convert the heathen Vagn Aagesen to Christianity. Vagn Aagesen refuses to believe that Jesus really did crush the head of the Evil One. Odinkar answers that by virtue of His victory the Christians are now able to vanquish the Subtil One »with Wisdom«. Ejvind Larsen theorizes that this »Wisdom« may be the Sophia of the Byzantine Church. The word »wisdom« does not occur in the original version from 1811. There is no doubt that Grundtvig emended the text so that it would agree with the stage in his view of Christianity that he had reached in 1861. But this does not necessarily mean that the word .wisdom. is identical with the Sophia of the Byzantine Church.It is a peculiar characteristic of Ejvind Larsen’s article that he does not emphasize the ecclesiastical side of Grundtvig’s Christian view of man, but rather the importance it has acquired for the concept of the folk high school and thus for popular democracy, in particular through Grundtvig’s idea of man as a »divine experiment« (Norse Mythology, 1832).

scholarly journals Det umuliges kunst

1985 ◽  
Vol 37 (1) ◽  
pp. 87-89
Author(s):  
Andreas Haarder
Keyword(s):  
High School ◽  
Good Fortune ◽  
The North ◽  
Folk High School ◽  
Norse Mythology

The Art of the ImpossibleA Grundtvig Anthology. Selections from the writings of N. F. S. Grundtvig.Translated by Edward Broadbridge and Niels Lyhne Jensen.General Editor: Niels Lyhne Jensen. James Clarke, Cambridge & Centrum, Viby 1984.Reviewed by Professor Andreas Haarder, Odense UniversityHow can Grundtvig ever be translated? Professor Haarder considers it well-nigh impossible, which does not mean, however, that the attempt is not worth making. But he has some criticism of various things which need correcting for a later edition. In particular the translation of the words folkeh.jskole and Norden and the use of different terms for the same concept. He would prefer “folk high school” and “the North”, “Nordic” or “Norse”, and he thinks that the word “Scandinavia” should be avoided. The reason is that it is difficult to understand what a folk high school actually is, and that the Nordic past for Grundtvig included the English. The term “folk high school” is used elsewhere, for example in the Danish Institute’s book on Grundtvig. Professor Haarder praises the idea and the planning of the book, but he also notes too many printing errors and deficiencies in the notes.In Haarder’s opinion the most successful translations are of the sermons and the simplest songs. The selection from Norse Mythology reads well in English, which surprises him somewhat because of Grundtvig’s very intricate style. Some of that inspiration is missing from The School for Life, in both the original and the translation, but the text is pioneer work and worth including. As “a particular type of prose” he finds the extracts from Elementary Christian Teachings also readable in English. With regard to the poetry, he agrees with the editor that “It has not been Grundtvig’s good fortune to find a translator who combines a grasp of his vision with a gift of imagery matching his.” Andreas Haarder ends with a word of thanks for the step that has been taken with this anthology of Grundtvig in English.

scholarly journals Grundtvig i Kina

1995 ◽  
Vol 46 (1) ◽  
pp. 163-192
Author(s):  
Stig Thøgersen
Keyword(s):  
High School ◽  
High Schools ◽  
Rural Communities ◽  
Rural Areas ◽  
Technological Progress ◽  
Agricultural Development ◽  
Cooperative Movement ◽  
Social Polarization ◽  
Folk High School ◽  
Liang Shuming

Grundtvig in ChinaBy Stig ThøgersenGrundtvig and the Danish folk high-schools have been known to the Chinese since the beginning of this century. From the late 1920s, the attention of Chinese reformers turned to the rural areas, and »the Danish model« subsequently came to play a major role in the Chinese political discourse as an example of a country that had reached prosperity through education, the cooperative movement, class cooperation, and agricultural development rather than through industrialization and social polarization. A major proponent of Grundtvig’s ideas was Liang Shuming who from 1931 to 1937 headed an experiment with rural reconstruction in Shandong province. Liang was a cultural conservative who advocated economic and technological progress through the establishment of rural communities centred around village schools. The article examines the sources through which Liang and other Chinese learned about Denmark and Grundtvig, and shows how the image of a Danish Utopia was created by a number of enthusiastic supporters of the folk high-school idea, among them Peter Manniche, who visited Liang in Shandong. The relative failure of Liang’s experiment is analyzed in the context of his reception of this idealized image.

scholarly journals Grundtvig og Rødding Højskole

1999 ◽  
Vol 50 (1) ◽  
pp. 65-93
Author(s):  
Thorkild C. Lyby
Keyword(s):  
High School ◽  
Present Article ◽  
Driving Force ◽  
The Other ◽  
Board Of Governors ◽  
The People ◽  
Cultural Struggle ◽  
Folk High School ◽  
History Of ◽  
The Many

Grundtvig and the Folk High School at RøddingBy Thorkild LybyIn his book Vision og Virkeliggørelse (Vision and Fulfilment) Helge Grell has advanced the argument that Grundtvig had reservations about Rødding Folk High School, because it identified itself with the national struggle to such an extent that it did not fully practice Grundtvig’s original folk high school ideas.Against this view, the present article claims that it is impossible to disqualify Rødding as non-Grundtvigian. Following a discussion of what it takes for a folk high school to be called Grundtvigian, the article gives an outline of the history of Rødding up to the 1864 war which necessitated the transfer to Askov. The emphasis is on the attitudes of successive principals, predominantly, however, that of Christian Flor. Not only was he the driving force behind the establishment of the high school, but was its leader himself in 1845-46, and, as chairman of the Board of Governors and later the Committee, continued to exert a decisive influence on its affairs until it was closed down.It is argued that Flor was entirely a Grundtvig disciple, and that his only wish was to translate Grundtvig’s folk high school ideas into practice. It is true that Rødding was also intended as a school with a role to play in the national struggle, but in the circumstances this should not disqualify it as Grundtvigian since Grundtvig’s cultural struggle at the time must necessarily take the form of a national struggle. It is pointed out, moreover, that to the various principals the cultural view was more important than the national - if it is at all possible to distinguish between them.Another thing is that Grundtvig’s attitude to Rødding was ambiguous. He expressed delight at its establishment and welcomed it without reservations, and later too there is evidence of a sympathetic interest in it. On the other hand, there is also evidence of a strange indifference, as it appears for example from the fact that he never visited the school in spite of repeated invitations. No doubt, the reason is that he had envisaged his ideas about the education of the people to be realized through the great, state-supported high school at Sorø, which he had dreamed about since his youth, and which had very nearly become a reality in 1847-48. Only gradually did he realize that it was through the many smaller schools modelled on Rødding that his ideas were to attain their great importance.

scholarly journals Drømmen om Skolen i Soer

1983 ◽  
Vol 35 (1) ◽  
pp. 69-86
Author(s):  
Gustav Albeck
Keyword(s):  
High School ◽  
General Education ◽  
Popular Education ◽  
Contemporary History ◽  
The People ◽  
Original Plan ◽  
Folk High School ◽  
Set Up ◽  
The Many ◽  
The University

The Dream of the School at SoerBy Gustav AlbeckGrundtvig never saw the fulfilment of his dream of a large folk high school at Sorø (Soer). He realised this when in 1848 the newly-established Danish rigsdag rejected the plan that King Christian VIII had approved shortly before his death earlier that year. Grundtvig found consolation in the thought of the many folk high schools that were shooting up in the last two decades of his life. He thus moved away from his original plan for a university open to every citizen, a centre for Denmark’s history such as, according to Grundtvig, Bishop Absalon had imagined when he established the monastery at Sorø which later became a gentlemen’s academy, supported by donations from Ludvig Holberg.Grundtvig’s first draft for the re-establishment of Sorø Academy dates from 1827, after he had read in the Edinburgh Review of the plans for the University of London. Unfortunately we possess only fragments of his manuscripts on this. When he visited Oxford and Cambridge in 1829-31 he saw how different the English university world was from the Danish, which to some degree was influenced by the German. He wished for an interaction between academic and popular education. And his success with the lectures on contemporary history which he gave in 1838 encouraged him to take part in the establishment of ‘Danish Society’, a humanist counterpart to the Society for the Propagation of Physics, founded by H. C. .rsted.In 1866 Rosenørn-Teilmann, the minister of education, attempted to set up a commission to realise Grundtvig’s ideas from 1838 but met strong opposition from J. N. Madvig, who in particular criticized Rasmus Nielsen, a professor of philosophy, whose writings from around 1867 reveal how he imagined Grundtvig’s ideas for an interaction between academic and popular education could be put into practice. In 1872 Rasmus Nielsen proposed a plan for popular university courses which was realized 20 years later in Sweden and Finland, possibly under inspiration from English universities.In 1878-79 another minister of education, C. J. Fischer, proposed a bill* for the establishment of a state high school in or near Copenhagen. But Grundtvig’s harsh words about the university and the ‘black school’ frightened his heirs away from a conciliatory relationship between the university and a state high school for popular enlightenment. Even though the bill followed closely the ideas that Grundtvig had advocated it was nevertheless defeated, but it did gain support to the tune of 5,000 kroner for Askov’s enlarged folk high school.In the following year other spokesmen supported the idea, including Geert Winther, a doctor of philosophy who in the years 1880-1900 attempted to set up a committee of university professors to realize the plan. He received support in particular from Fredrik Nielsen, a professor of theology, who later became Bishop of Aarhus, and who in 1906 spoke out directly on plans for ‘an academy outside the university but which alongside it could offer a general education and in some ways be an introduction of Grundtvig’s ideas for the high school at Sorø’. Fredrik Nielsen did not, however, expect the plan to be realized in Sorø, but in Aarhus, and over the next few years efforts were concentrated on the establishment of ‘a Danish high school for scholarship’ in Aarhus. This received support from amongst others Harald Høffding in 1920, but was not completed until 1928.But what was the attitude of the folk high school supporters in this matter? Only a few were enthusiastic. From 1909 Valdemar Brücker fought to realize the Sorø plan as the school for a general education of the people which could win equality with the academic one. The proposal reached parliament (rigsdagen) but was defeated.Within the folk high school Brücker was supported by Tormod Jørgensen, Jacob Lange and Anders Vedel. But writing in højskolebladet (High School Periodical) in 1930 Holger Begtrup characterizes Grundtvig’s high school writings as ‘old papers presenting a plan that fortunately was never realized’.However, Krogerup High School, established by Professor Hal Koch after the Second World War, was an initiative that tended towards an institution akin to Sorø, though it never turned into a realisation of Grundtvig’s great visions.

Model Pendidikan Karakter Sekolah Menengah Kejuruan: Studi Kasus di Smk Muhammadiyah 3 Purbalingga

2016 ◽  
Vol 1 ◽  
pp. 146-155
Author(s):  
Sareh Siswo Setyo Wibowo
Keyword(s):  
High School ◽  
Juvenile Delinquency ◽  
Character Education ◽  
Qualitative Data ◽  
Field Research ◽  
Vocational High School ◽  
Education Model ◽  
The Many ◽  
Collection Methods ◽  
Qualitative Data Collection

The formation of character is needed by adolescents in this era. It is based with the many phenomena of juvenile delinquency. Characters will not be formed away so it needs an effort should be made of teachers in shaping the character of teenagers. In addition, the authors found the variation of the efforts of teachers holistically so that teenagers will easily formed his character in accordance with the purpose of the character education. The problem of this research is how the character education model Vocational High School who applied in the implementation of the formation of character in SMK Muhammadiyah 3 Purbalingga. The purpose of this study is the author would like to know a clear picture of the implementation of character education model in efforts to form children's character in School SMK Muhammadiyah 3 Purbalingga. This paper discusses the character education model be applicable in the planting of character values ​​to students in Vocational High School Muhammadiyah 3 Purbalingga. This type of research is a field research is descriptive qualitative. Data collection methods used include interviews, observation and documentation. As for analyzing the data obtained, the authors do by collecting all the data, reducing the data, presenting data, and verification of data. Results from this study showed that the model of character education is done to instill character values ​​to learners School SMK Muhammadiyah 3 Purbalingga using reflective models. Use of the character models adhering to the principles of character education and values ​​are developed in accordance with the level of development of learners.

IMPLEMENTASI ALGORITMA K-Modes UNTUK MENENTUKAN STRATEGI MARKETING STMIK BUDI DARMA

2018 ◽  
Vol 2 (1) ◽  
Author(s):  
Ewin Karman Nduru ◽  
Efori Buulolo ◽  
Pristiwanto Pristiwanto
Keyword(s):  
High School ◽  
Data Mining ◽  
High School Students ◽  
Marketing Strategy ◽  
Process Data ◽  
School Students ◽  
The North ◽  
The Government ◽  
Using Data ◽  
North Sumatra

Universities or institutions that operate in North Sumatra are very many, therefore, of course, competition in accepting new students is very tight, universities or institutions do certain ways or steps to be able to compete with other campuses in gaining interest from community or high school students who will continue their studies to a higher level. STMIK BUDI DARMA Medan (College of Information and Computer Management), is the first computer high school in Medan which was established on March 1, 1996 and received approval from the government through the Minister of Education and Culture, on July 23, 1996 with operating license number 48 / D / O / 1996, in promoting the campus, the team usually formed a promotion team to various regions in the North Sumatra Region to provide information to the community. Students who have learned in this campus are quite a lot who come from various regions in North Sumatra, from this point the need to process data from students who are active in college to be processed using data mining to achieve a target, one method that can be used in data mining, namely the ¬K-Modes clustering (grouping) algorithm. This method is a grouping of student data that will be a help to campus students in promoting, using the K-Modes algorithm is expected to help and become a reference for marketing in determining the marketing strategy STMIK Budi Darma MedanKeywords: STMIK Budi Darma, Marketing Strategy, K-Modes Algorithm.

Review article: Reclaiming the rebellion: 1798 in 1998

1999 ◽  
Vol 31 (123) ◽  
pp. 395-410
Author(s):  
Ian McBride
Keyword(s):  
New York ◽  
Rural Communities ◽  
Review Article ◽  
Physical Force ◽  
Celtic Tiger ◽  
Men And Women ◽  
International Dimension ◽  
Good Friday ◽  
The North ◽  
The Many

Few Irish men and women can have escaped the mighty wave of anniversary fever which broke over the island in the spring of 1998. As if atoning for the failed rebellion itself, the bicentenary of 1798 was neither ill-coordinated nor localised, but a genuinely national phenomenon produced by years of planning and organisation. Emissaries were dispatched from Dublin and Belfast to remote rural communities, and the resonant names of Bartlett, Whelan, Keogh and Graham were heard throughout the land; indeed, the commemoration possessed an international dimension which stretched to Boston, New York, Toronto, Liverpool, London and Glasgow. In bicentenary Wexford — complete with ’98 Heritage Trail and ’98 Village — the values of democracy and pluralism were triumphantly proclaimed. When the time came, the north did not hesitate, but participated enthusiastically. Even the French arrived on cue, this time on bicycle. Just as the 1898 centenary, which contributed to the revitalisation of physical-force nationalism, has now become an established subject in its own right, future historians will surely scrutinise this mother of all anniversaries for evidence concerning the national pulse in the era of the Celtic Tiger and the Good Friday Agreement. In the meantime a survey of some of the many essay collections and monographs published during the bicentenary will permit us to hazard a few generalisations about the current direction of what might now be termed ‘Ninety-Eight Studies’.

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